摘要
吴澄的《易》学成就,主要体现于其卦统说、卦主说和卦变说。吴澄"卦统说"反映了尚中、尚阳、尚礼的思想,可以比较理想地解释《周易》古经卦序和上、下分篇之由的象数依据,对后世影响深远。吴澄"卦主"说,逻辑推理十分严密。乾、坤、否、泰四卦之外,先看是否有坎、离。有坎、离,则以坎、离定卦主; 无坎、离,再看震、巽、艮、兑。卦中有艮、兑,先看是否属十二消息卦。如属十二消息卦,则艮、兑以中爻为主; 如非十二消息卦,则艮、兑以上爻为主。震、巽、艮、兑自相重之卦,以上卦定卦主; 震、巽、艮、兑互相合之卦,除颐、大过、中孚、小过外,皆以下卦定卦主。吴澄"卦变说"充分反映了中国传统的类比逻辑思维。与此前虞翻、朱熹等人的"卦变说"相比,吴澄"卦变说"的卦变来源更加整齐划一,能够更好地满足诠释卦爻辞的需要。吴澄的"卦统"、"卦主"、"卦变"说,总体而言,足成一家之说。通过对吴澄《易》著的研读,可以认为,皮锡瑞等先生对元代《易》学的宏观评价有可商之余地。
Wu Cheng＇s （1249-1333） achievements on the Changes were mainly embodied in his theory of hexagram system, hexagram ruler and hexagram transformations. His theory of hexagram system manifests his esteem to centrality, virility, and rituals, which could explain the sequence of the hexagrams and account for the division of the two parts of the basic text in a comparatively ideal way, having exerted far-reaching influence to later generations. His theory for hexagram ruler accords to a rigid logic. Except the hexagrams of Qian （ , The Creative, hexagram 1 in the received version of the Zhouyi） , Kun （ , The Receptive, 2） , Pi（ , Obstruction, 12 ）, Tai （ , Peace1 11 ）, we look first at whether there is trigram Kan （ ） or L/ （ ） in a hexagram, and if there is Kan or Li, the Kan or L/will be the ruler of the hexagram, and if there is no Kan or Li in a hexagram, we take a look to know whether there is trigram Zhen （ ） , Xun （ ） , Gen （ ） , or Dui （ ）. If there is C.en or Dui in a hexagram, we first have to know whether it is one of the twelve waxing and waning hexagrams. If it is a yes, the central line of the C.en or Dui will be the ruler; if it is a no, the upper line of the Gen or Dui will be the ruler of the hexagram. For a hexagram with double trigrams of Zhen （ ）, Xun （ ）, C, en （ ）, or Dui （ ）, the ruler will be determined by the upper trigram. For a hexagram comprised of any two of the four trigrams of Zhen （ ）, Xun （ ）, C, en （ ）, orDui （ ）, the ruler will be determined by the lower trigram except hexagram Yi （ , Nourishment, 27 ）, Daguo （ , Major Superiority, 28 ）, Zhongfu （ , Inner Trust, 61 ）, or Xiaoguo （ , Minor Superiority, 62 ）. Wu Cheng＇s hexagram-transformation theory adequately manifested the correlational logic in traditional Chinese culture. In contrast to Yu Fan （ 164-233 ） and Zhu Xi＇s hexagram - transformation theory, Wu＇s theory is more consistent and can better satisfy the demands in the exegesis of the hexagram and line statements. His theory of these three realms is in general sufficient to form a school. Through reading Wu Cheng＇s works on the Changes, it can be seen that Pi Xirui （ 1850-1908） and other scholars＇macm - evaluation on the scholarship of the Changes in the Yuan dynasty （ 1271-1368 ） is debatable.
出处
《周易研究》
CSSCI
北大核心
2012年第5期41-49,共9页
Studies of Zhouyi
基金
教育部人文社会科学项目:"易学逻辑发展史研究"(07JA720401)
天津市哲学社会科学项目:"<周易>诠释史研究"(TJLS06-1-004)
